1.7/15/2014 Discrimination of women in the Muthuva tribal community of Tamil Nadu: A study in the light of the epic - Silappatikaram

2. The present article talks about the Muthuvas, a tribal community living in the Indian state of Tamil Nadu, who are believed to originally hail from the Madurai district before having settled in the forests of Valparai during the first CE. This article utilises original data collected from the fieldwork conducted in the Muthuvankudi settlements of Valparai taluk, which had recorded the life systems and costumes of the selected community. 3. Silappatikaram is one of the epics in Tamil literary tradition and was written by the Jain poet prince from Cochin (modern day Kerala), Ilango Adigal. The epic revolves around Kannaki, who, having lost her husband to a miscarriage of justice in the court of the Pandya king, wreaks her revenge on his kingdom, the city of Madurai. After the city was set on fire by her curse, Kannaki started to wander away, and she was noticed by some of Madurai's good citizens, the Muthuvas who then followed her. 4. She eventually established their society in Valparai. Before departing, she said to them, Live in the jungle with unity. I will be back, and as a result, they are still waiting for her return. The odd traditional rituals and beliefs continue to be maintained by them in their daily lives, as they want to prove their purity to Kannaki upon her anticipated arrival. This paper focuses on the women-oriented beliefs of the Muthuvas. Their not allow/touch to Temple, house, and their household members 5. This paper is divided into the following three sections: I - The Literary Tradition of the Tamil language II - The Thematic background of Epic Silappatikaram III - The Myth of the Muthuvas 6. Language Family: A set of languages deriving from a common ancestor or parent. Languages with a significant number of common features in phonology, lexicology, morphology and syntax stem from a common ancestor. Subdivisions of a language family are called branches. What is Language :Speech is the representation of the experience of the mind -Aristotle 7. "It is estimated that there are more than 250 established language families in the world, and over 6800 distinct languages, many of which are threatened or endangered.(Keith Brown and Sarah Ogilvie, Concise Encyclopedia of Languages of the World. Elsevier Science, 2008)http://en.wikipedia.org/wiki/Indo-European_languages 8. India is one of the most linguistically diverse countries in the world. Most languages in India belong to one of the four language families: Indo-Aryan-21 Dravidian- 26 Tibeto-Burmese -66 and Austro-Asiatic-14 According to the 2001 Indian Census, there are a total of 122 languages and 234 mother tongues. However, these figures cannot be accepted as final, as the Census does not report languages spoken by fewer than 10,000 speakers (for instance, in 1961 around 1652 mother tongues were returned in the Census but only 193 languages were classified). Indian Language Family 9. Southern 1. Tamil 2. Kannada 3. Malayalam 4. Tulu 5. Toda 6. Kota 7. Koraga 8. Badaga 9. Kurumba 10.Irula 11.Kodava South Central 1. Telugu 2. Gondi 3. Koya 4. Konda 5. Manda 6. Pengo 7. Kui 8. Kuvi LIST OF DRAVIDIAN LANGUAGES Central 1. Kolami 2. Naiki 3. Parji 4. Gadaba Northern 1. Brahui (the only Dravidian language NOT spoken in India, Sri Lanka, Bangladesh or Nepal; it is spoken in Balochistan in Pakistan) 2. Kurukh 3. Malto 10. The Harappan language is not directly attested and its affiliation is uncertain since the Indus script is still undeciphered. A relationship with the Dravidian or Elamo-Dravidian language family is favoured by a section of scholars. http://en.wikipedia.org/wiki/Indus_Valley_Civilization 11. TAMILNADU 12. Tamil Nadu In accordance with The Scheduled Castes and Scheduled Tribes Orders (Amendment) Act, 1976. 1. Adiyan 2. Aranadan 3. Eravallan 4. Irular 5. Kadar 6. Kammara 7. Kanikaran, Kanikkar 8. Kaniyan, Kanyan 9. Kattunayakan 10.Kochu Velan 11.Konda Kapus 12.Kondareddis 13.Koraga 14.Kota 15.Kudiya, Melakudi 16.Kurichchan 17.Kurumbas 18.Kurumans 1. Maha Malasar 2. Malai Arayan 3. Malai Pandaram 4. Malai Vedan 5. Malakkuravan 6. Malasar 7. Malayali 8. Malayekandi 9. Mannan 10.Mudugar, Muduvan 11.Muthuvan 12.Palleyan 13.Palliyan 14.Palliyar 15.Paniyan 16.Sholaga 17.Toda 18.Uraly -36 13. Sangam literature refers to a body of classical Tamil literature created between the years c. 600 BCE to 300 CE. This collection contains 2381 poems composed by 473 poets, some 102 of whom remain anonymous. The poems belonging to the Sangam literature were composed by Tamil poets, both men and women, from various professions and classes of society. 13 14. Classification Sangam Poems fall into two categories: The 'inner field' topics refer to personal or human aspects, such as love and sexual relationships, and are dealt with in a metaphorical and abstract manner. The 'outer field' topics discuss all other aspects of human experience such as heroism, valour(courage), ethics, benevolence(kindness), philanthropy(humanity), social life, and customs Thinai- behaviour, conduct, character, virtue 14 15. Phase of love Landscape 1.Union of lovers Kurinci Hills 2.Domesticity, patient waiting Mullai Forests 3.Lovers infidelity (unfaithfulness), sulking scenes Marutam Cultivated fields 4.Separation, anxious(nervous) waiting Neytal Seacoast 5.Elopement, hardships, separation from lover or parents Palai Wasteland 15 16. Name of the region and poetic name Kurinci Mullai Marutam Neytal Palai Landscape Mountains Forest, pasture Cultivated countryside Seashore Wasteland Season Cold season, early frost Rainy season All seasons All seasons Summer, late dew Time Night Evening Dawn(to begin to grow light after the night) Sunrise Midday Hero Poruppan, verpan, cilampan, natan Natan, tonral Uran, makilnan Cerppan, pulampan Vitalar, kalar, mili Heroine Kuratti, koticci Manaivi, kilatti Kilatti, manaivi Nulaicci, paratti Eyini People Kuravar, kanavar Itaiyar, idaicci Ularar, kataiyar Nulavar, paratai, alavar Eyinai, maravar Occupation Guarding millet fields, honey gathering Pastoral occupation, field work Agriculture Drying fish, selling salt Wayfarers, robbery, fighting Pastimes Bathing in waterfalls and streams Bullfight, kuravai dance Bathing in ponds, festivals, arts Bathing Dancing, fighting Settlements Cirrur, cirukuti Cirrur, pati Perur, mutur Pakkam, pattinam Kurumpu Waters Waterfall, hullpond Pond, rivulet River, pool, well Well, sea, salt marches Waterless well, stagnant water Beasts Monkey, tiger, bear, elephant Deer, harc Buffalo, freshwater fish, otter (Animals) any freshwater) Crocodile, shark Wild dog, tiger, lizard, elephant Birds Peacock, parrot Jungle hen, sparrow Heron, stork, swan Seagull, marine crow Dove, eagle, kite, hawk Trees Teak, sandal, bamboo, jack Konrai, waterlily, red kantal, pitavam Mango, lotus Punnai, talaishrub, muntakam, atampu Ulinai, oman, cactus Food Millet, mountainrice Varaku, tuvarai Rice Fish Instrument Tontakadrum, mountain lute Errudrum, forestlute Manadrum, kinai, fieldlute Pampaidrum, vilari lute Utukkaidrum, desert lute Melody type Kurincippan Catari Marutappan Cevvali Curam God Murugan Mayon (Tirumal) Intiran Verunan Korravai (Kali) 17 17. For our purposes, the Tamil literature may broadly be classified into: I. Sangam Classics II. Epics III. Bhakthi or Devotional Literature IV. Ethics, and V. Modern Literature 18 18. No Name Author Notes 1 Silappatikaram Ilango Adigal-jain Non-religious work of 1st century CE 2 Manimegalai Seethalai Sathanar Buddhist religious work of 1st or 5th century CE 3 Civaka Cintamani Tirutakkatevar Jain religious work of 10th century CE 4 Valayapathi Unknown Jain ascetic Jain religious work of 9th century CE 5 Kundalakesi Nagakuthanar (Nagasena) Buddhist religious work of 5th century CE Epics 19. Silappatikaram, the Tamil epic attributed to the Jain prince Ilango Adigal, 20. Jainism is properly the name of one of the religious traditions that have their origin in the Indian subcontinent. According to its own traditions, the teachings of Jainism are eternal, and hence have no founder; however, the Jainism of this age can be traced back to Mahavira, a teacher of the sixth century BCE, a contemporary of the Buddha. Like those of the Buddha, Mahaviras principles were formulated as a reaction to and rejection of the Brahmanism (religion based on the Hindu scriptures, the Vedas and Upanishads) then taking shape. http://www.qcc.cuny.edu/socialSciences/ppecorino/PHIL_of_RELIGION_TEXT/CHAPTER_2_RELIGIONS/Jainism.htm http://www.iep.utm.edu/jain/ and http://www.religionfacts.com/jainism/beliefs.htm 21. Silappatikaram (Tamil: , Cilappatikram, IPA: [silppdirm] is one of the five Great Epics according to later Tamil literary tradition, the others being Manimegalai, Civaka Cintamani, Valayapathi and Kundalakesi. The Jain poet prince from Cochin (in modern day Kerala), Ilango Adigal is credited with this work. He is reputed to be the brother of Senguttuvan from Chera dynasty. As a literary work, it is held in high regard by the Tamils. The nature of the book is non-religious, narrative and has a moralistic undertone. It contains three chapters and a total of 5270 lines of poetry. The epic revolves around Kannagi, who having lost her husband to a miscarriage of justice at the court of the Pandya king, wreaks her revenge on his kingdom. 22. Epic - Silappathikaram 23. Objectives of the book: 1. , The truth in itself will punish even the king should he err 2. , A woman with a high moral and intellect will be respected by all. 3. , One has to pay for his acts (past and present) as the acts of one will certainly yield their results on him 24. Kovalan was the son of a wealthy merchant in Kaveripattinam, married Kannaki, a young woman of legendary beauty. They lived together happily in the city of Kaveripoompattinam, until Kovalan met the dancer Madhavi and fell in love with her. In his infatuation, he forgot Kannaki and gradually spent all his wealth on the dancer. 25. At last, penniless, Kovalan realised his mistake, and returned to Kannaki. Their only asset was a precious pair of anklets (chilambuhence the name of the epic), filled with gems, which she gave to him willingly. With these as their capital, they went to the great city of Madurai, where Kovalan hoped to recoup his fortunes by trade. The city of Madurai was ruled by the Pandya king NedunCheliyan I. Kovalan's objective was to sell one of the anklets in this kingdom so that he and his wife could start their lives over. 26. Unfortunately, around the time he set out to sell the anklet, one anklet (out of a pair) was stolen from the queen, by a greedy court member. This anklet looked very similar to Kannagi's. The only difference was that Kannagi's were filled with rubies and the queen's filled with pearls, but this was not a visible fact. When Kovalan went to the market, he was accused of having stolen the anklet. He was immediately beheaded by the King's guards, without trial. When Kannaki was informed of this, she became furious, and set out to prove her husband's innocence to the king. 27. 29 Kannaki came to the king's court, broke open the anklet seized from Kovalan and showed that it contained rubies, as opposed to the queen's anklets which contained pearls. Realizing their fault, the King and the Queen died of shame. Unsatisfied, Kannaki tore out a breast and flung it on the city, uttering a curse that the entire city be burnt (the old, the children and the disabled were spared). Due to her utmost Chastity, her curse became a reality 28. "Oh, Injudicious King," retorted KaNNaki, " I do have a complaint. I hail from the famous PukAr, where we have a tradition of justice; in the name of fair play one of our Kings appeased a pigeon (by giving his own flesh) to the amazement of everyone; in order to uphold justice to a grieving cow who rang the enquiry bell thunderously, another King ordered the chariot run over his only son, who earlier killed her calf by negligently running his chariot over it. From the same city comes KOvalan, son of an affluent, accomplished and highly respected grain merchant, MAsAtthuvAn (), who also had an impeccable character. To overcome his cruel fate, Oh King, KOvalan who came to this city to sell my own personal anklets and rebuild our lives, got killed by you unjustly. I am KOvalan's wife, KaNNaki". 29. After Kannaki brought fire down on Madurai, and Madurai was burning, Kannaki started to wander away. Some of Madurai's good citizens saw Kannaki and followed her. They took the royal musical instruments, drums and flutes, as well as the dead king's sword, ear studs, and bracelet, with them. They played the instruments as they walked away toward the west. Soon the distraught Kannaki became tired, so these people carried Kannaki on their backs thus earning their name, Muthuvans, which means, those who carry The Muthuvans and Kannaki entered the Western Ghats. 30. Deep in the forest Kannaki instructed them to stop. There she founded their society. She said to them, "Live in the jungle with unity. Treat each other as brothers and sisters. Together, use the resources of jungle to live. After a few days she died, and was reunited with Kovalan in Heaven. Meanwhile the news of her death spread throughout the Tamil Land. She was deified, temples were raised and festivals were held in her honour, and she became the patron goddess of wifely loyalty and chastity.'' Every morning since then, when Muthuvans wake in the morning, they can hear the music, the flutes and drums that were played as they left the burning city of Madurai. (The actual instruments, and the king's sword, ear stud, and bracelet, had been lost some time back, the head man informed us.) 31. 33 32. Silappathikaram Art Gallery, Poombukar 33. 35 34. 36 Statue Kannaki in Chennai 35. 37 anklets - symbol of chastity 36. 38 anklets - symbol of chastity 37. 39 Senguttuvan a kings expedition to bring Himalayan stone for an image of Kannaki, now a goddess of chastity- Valparai 38. This is Muthuvankudi entrance gate. There are some leaves that indicate the people who moving outside of villages and those that move within. 39. Our team of Professors going to fieldwork for data collection (A 15 km walk through the thick forest) 40. These people carried Kannaki on their backs and thus earned the name, Muthuvans, which means, those who carry 41. 1. Kannaki originally belonged to Tamil culture and was a revolutionary leader who was against the discrimination in the lives of the common people (including women). 42. 2.She (Kannaki) instructed the community as to how to organize their first settlement and taught them to construct their first building, the method to weave leaves to make roofs and had also shown their women, the method to tie their saris to carry their young just as they had carried her. 43. 3.The Muthuvas want to prove their purity to Kannaki upon her return, and hence maintain the traditional myths and beliefs in their daily lives. 44. She said to them, Live in the jungle with unity. I will be back, and as a result, they are still waiting for her return 45. 4.Women and men do not see each other during their day-to-day lives. 46. 4. Women and men do not see each other during their day-to-day lives. When the women got there, all the men suddenly ran out from the photo session. 47. Two thresholds are present in their houses , with the back side of the door meant for the adult female 48. 5.Separate houses are constructed for women during their menses, as they are not allowed to be in the same house with the rest of their family. 49. 6. Women are forbidden to meet other people during their menses (minimum 5 days 3 every month) 7. The use of separate vessels for the preparation of food. 8.Their practice of not feeding their pets the food remaining after a meal by women in their menses. 50. 9. In the Kanyakumari district, Hindu people use separate stones with in deferent shape for bathing during their time. 51. 10.A woman never argues with her husband as he is like a god to her. 52. The two ovens in every house symbolize the husband and his wife. 53. Husband and wife as symbols of cooking tools 54. 11.Kannaki is worshipped as Goddess Pattini in Sri Lanka by the Sinhalese Buddhists. 12.She is deified as Kannaki Amman by the Sri Lankan Tamils Hindus. 55. 13.She is adored as Kodungallur Bhagavathy (Kodungallur Devi / Kodungallur Amma) and Attukal Bhagavathy (Attukal Devi / Attukal Amma) in the South Indian state of Kerala. 56. 14.Even though the hero and heroine belong to Tamil culture, the author Ilango Adigal, belonged to Jainism, and hence incorporated the myths of his religion into the epic. 15. In order to recover his property, Kovalan went to Madurai along with his wife Kannaki to start a business They were accompanied by "Kavunthiadigal. Kavunthiadigal jain nun. 57. Various evidences from Tamil literature 58. 16.These kinds of philosophies/myths were borrowed from Jainism, and therefore Sambanthar did not accept their systems. So, 8000 Jain monks were massacred in seventh century by Brahmin Thiru Ghana Sampanthar- Reference Devaram 59. 8000 Samanar's were massacred in seventh century by Thiru Ghana Sampanthar In the first half of the seventh century, apart from Shaivism, Jainism and Buddhism were among the popular faiths in south India. The Pandyan King Koon Pandiyan had converted to Jainism, which Sambandar had long expressed opposition to. His queen Mangayarkarasi invited Sambandhar after the king fell ill. According to a Shaivite legend, Sambandar performed music for the king, which cured the king's disease. Later, Sambandar reconverted the king back to Shaivism. The legend goes on to state that with Sambandar's consent, the king massacred around 8000 Jains. 60. Female Jain Monks listen intently as they are being sworn into the Jain religion to become a Sadhu or a 'Sramani or Sadhvi'. Note the items in the front which are peacock dusting feathers carried by the sky clad (naked) monks seated in the back ground. These woman pull their hair out by hand when the ritual is completed. 61. The Proof of its memorial stones in Madurai Philosophical war between Tamil and join 62. During boyhood, Appar was very much interested in Jainism and started studying its scriptures. He went away from home and stayed in their monastery and was renamed Darmasena. Appar had travelled to Patalipura in bihar to join a Jain monastery where he was given the name Dharmasena. "Seeing the transient, ephemeral world he decided to probe into truth through renunciation." After a while, afflicted by a painful illness, Dharmasena returned home. He prayed for relief at the Siva temple where his sister served and was cured. 63. Nayanmar: The Nayanars or Nayanmars (Tamil: ) were devotional saint poets of Shiva in Tamil Nadu who were active between the fifth and the tenth centuries CE. Narrates the history of each of sixty-three Nayanars and the history of nine Thokai Adiyars The following are the 63 Nayanmars of Shaivite sages of whom Isaijnaniyar Mangayarkarasiyar Karaikal Ammaiyar were female. 64. 17.Women are given first place in Tamil culture and have rights including the right to worship in a temple . Historical Evidence : Thirumoolar who authored Thirumanthiram is a legendary figure - said to have lived during 6000- 3000 years B.C Why i preserve body Time was when I despised the body But than I saw the god with in And the body , I realized , is the lord's temple And so I began preserving it With care infinite -725 725. 65. Ullam perum koil unudambu alayam Vallar piranakku vai gopura vasal Thella therintharkku seevan sivalingam Kallappulan ainthum kalamani vilakkeyhttp://www.sithars.com/2013/05/ainthu-karathanai.html 1. Inner core (uLLam; the spiritual heart) is the great temple (perum kOvil); Fleshy body, the seat of the soul, (the place of union with Paramaatma) is the temple; 2. For the compassionate Lord, the mouth is the tower- entrance; 3. For those with mental clarity, jeevan (life force; soul) soul is the Shivalingam; 4. The (deceiving) - five senses are the burning lamps with within the temple. http://www.hummaa.com/music/album/thiru-moolarin-thiru-mandhiram-thiruthani-n-swaminathan/22696 66. 18.All of the Sangam (Akam) poems talk about the hero, his friend, the heroine, her friend (tholi), the friends mother (foster mother- sevili), the heroines real mother, the courtesan and the passer-by. 19.The father and brother of the heroine have never been discussed in any poem. However, they are referred to in the poems. 20.Generally in Tamil Nadu, women are not allowed in the karpakiragam sanctum sanatorium of the temple it is also not related Tamil tradition 21. Unlike Brahmin beliefs in Hinduism, which permit only males to participate in the Upanayana or Deeksha ceremonies, both Lingayat men and women participate in these ceremonies in the presence of a satguru. This practice was begun by Basavanna himself, who refused to undergo Upanayana, because it discriminated against women. 67. There is a Mercury Linga immersed in the tank. The Lingam is made of solidified and 99.8% purified mercury. Women embrace the sivalingam. 68. Hindu Vedic Hindu Vaishnavism - women not allowed Saivism-Women not allowed Non Vedic Hindu Women allowed Tamil all the village deities Tamil Saivism, Vaishnavism Puusaari 1. (, ) ; priest of a village deity. 2. ; ; exorcist; sorcerer. Kurukkul 1. ; one who is entitled to perform in temples dedicated to sivan and other related deities. Ayyar 1. ; a (brahmin) priest. Iyengars who follow Sri Vaishnavism ,Pattacariyaar Velan- diviner- virali , kurathti ( -) woman of the bards community or tribe 69. Vazkaittunaivi -wife Manaivi - wife illaaL - wife A wife is a female partner in a continuing marital relationship. U S - A man can be a wife and a woman can be a husband, Lexical Pair Maathaa - pithaa Amma - Appa Thaay - thanthai -Annai 70. 86, : , : , : . Purannru 86, Poet Kvarpendu, Thinai: Vkai, Thurai: rn Mullai You grasp a fine pillar in my small house you ask me, Where is your son? I do not know. Like a mountain cave that a tiger inhabited and abandoned, is this womb which gave birth to him. He will appear on the battlefield! Notes: This is the poem written by this female poet. Meanings: holding onto a fine pillar in a small house, you ask where my son is, I dont know, like a rock cave that a tiger inhabited and abandoned, this is the womb that gave birth to him, he will appear, , expletive, in the battlefield 71. Paramathathan addressed her respectfully, saying that he realised she was no ordinary human being. He worshipped KaraikalAmmaiyaar with his wife and child. Reference -Devaram 72. cittaantarettinam Dr.S.SUNDARABALU M.A;M.A;Ph.D Assistant Professor Department of Linguistics Bharathiar University Coimbatore-46 TamilNadu, India sunder_balu@yahoo.co.in 9715769995 7/15/2014 A community will be destroyed if women are not respected Vegetarian and non vegetarian